The Lateran Council of 649 AD

Steven Avery

Administrator
The Lateran Council of 649 AD
https://en.wikipedia.org/wiki/Lateran_Council_of_649

Canons of the Lateran Council of 649
https://classicalchristianity.com/2012/03/25/canons-of-the-lateran-council-of-649/

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Chalcedon in Context: Church Councils 400-700
The Lateran Council of 649 as an Ecumenical Council
Catherine Cubitt
https://liverpool.universitypresssc...UPO9781846316753/upso-9781846311772-chapter-9

This chapter argues that the Lateran Council of 649 represents a key moment in relations between the Byzantine emperors and the papacy. The Council of Chalcedon had a long-term impact on relations between east and west. The monothelete doctrine that prompted the papal Lateran Council of 649 was but the latest in a series of attempts by the Byzantine emperors to achieve reconciliation amongst the dissenting religious groups of the empire. The activities of the emperor Justinian to enforce doctrinal agreement had instead provoked disagreement and division, particularly a damaging schism in the west between the papacy – who had been forced into agreement with the emperor – and those bishops and areas that refused to accept the condemnation of the Three Chapters.

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The Acts of the Lateran Synod of 649 (2014)
Richard Price, Phil Booth, Catherine Cubitt -
http://books.google.com/books?id=OJtBnwEACAAJ

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Review by Michael Elliot (helpful)


Review of R. Price, P. Booth and C. Cubitt, The Acts of the Lateran Synod of 649 (2014)
Michael Elliot
https://www.academia.edu/36963444/R...tt_The_Acts_of_the_Lateran_Synod_of_649_2014_

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Professor Catherine Cubitt
https://pure.york.ac.uk/portal/en/r...tt(f5a057dd-e247-4e96-9ff9-b1076ba36145).html

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Richard M. Price
http://konziliengeschichte.org/site/en/people/authors/article/564.html

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Phil Booth
https://www.theology.ox.ac.uk/sympl..._favourites=0&widget_page_title=Dr Phil Booth

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Rudolf Riedinger (1924-1998)
https://de.wikipedia.org/wiki/Rudolf_Riedinger

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Michael Elliot
https://www.linkedin.com/in/michael-elliot-16364031/
https://utoronto.academia.edu/MichaelElliot/CurriculumVitae

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Acta conciliorum oecumenicorum. Concilium Lateranense a. 649 celebratum. 2013.
Rudolf Riedinger
https://books.google.com/books?id=bUEgAAAAQBAJ
p. 156
https://www.worldcat.org/title/acta...-lateranense-a-649-celebratum/oclc/1164785639
 
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Steven Avery

Administrator
The Witness of God is Greater

SA: Note that there is a separate section of Basil of Caesarea Against Eunomium, Book 5. where the quotes come from this Council.
https://www.purebibleforum.com/index.php?threads/basil-of-caesarea.1155/

HITS:
Martin, the most holy and most blessed pope of God’s holy, catholic and apostolic church of Rome, said: “Let the Ekthesis of the emperor Heraclius be taken and read.” And, taking it, Anastasius, regional notary of the apostolic see, read out, translated from Greek into Latin:
(The Acts of the Lateran Synod of 649, 2016, p. 226-227)

[157] The Ekthesis of the orthodox faith made by our God-preserved and most pious lord the great prince Heraclius, on account of the dispute raised by some on the question of operation, and which accords with all five holy and ecumenical councils. It has been received with great satisfaction and favour by the bishops together with the patriarchal sees. They have assented to it gladly, as bringing peace to the holy churches of God.

(The Acts of the Lateran Synod of 649, 2016, p. 226-227)

[156] We believe in Father and Son and Holy Spirit, a consubstantial trinity, one Godhead or nature and essence and power and authority in three hypostases or persons. We acknowledge the particularity of each hypostasis, unity in trinity and trinity in unity, a unity in respect of the principle of the essence or Godhead, and a trinity in respect of the hypostases or persons. For neither in holding the oneness in essence do we abandon the difference of the persons, nor in believing in a trinity of persons do we reject the one Godhead. There is one God the Father, one God the Son, and one God the Holy Spirit; the three are one God in the sameness and immutability of the Godhead, for the difference of the persons does not introduce a division of Godhead or essence. Therefore we uphold one Godhead, while preserving the particularities without fusion and not merging the three into one person with three names, like Sabellius; nor do we divide the one Godhead into three essences, or separate the Son or the Holy Spirit from the essence of the Father, in accordance with the madness of Arius, "for the Godhead is one in three," as the great theologian Gregory says, "and the three are one – those in whom is the Godhead, or (to speak more truly) who are the Godhead." .

[Gregorius Naz., Or. 39.11; Migne Graeca, PG 36.345] (The Acts of the Lateran Synod of 649, 2016, p. 226-227)
 
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Steven Avery

Administrator
This is similar, do we have it elsewhere?

A Compendious Explanation of the Orthodox Faith, by St. Anastasius, Patriarch of Theopolis, and St. Cyril, Patriarch of Alexandria.

But you have mentioned three Gods, and how say you “God forbid If I have mentioned them, still I mean three according to the Trinity, which is of three persons, and of one substance, and undivided; for there is one God the Father, one God the Son, and one God the Holy Ghost; and one Godhead is defined in three persons, and one substance, and kingdom, and power, and nature.

The Parish Magazine
http://books.google.com/books?id=RgIIAAAAQAAJ&pg=PA133
The Penny Post
http://books.google.com/books?id=MyQFAAAAQAAJ&pg=PA133

1624435950773.png
 

Steven Avery

Administrator
Lateran Council of 649 AD
https://en.wikipedia.org/wiki/Lateran_Council_of_649

A new Greek evidence, allusion, from The Witness of God is Greater, plus a neat back reference to Gregory Nazianzen.

[Preface] Meanwhile, the history of the Lateran Synod has itself been rewritten. Its Acts exist in two editions,
both going back to the time of the synod, one in Latin and one in Greek. Linguistic analysis that accompanied
the production of the first critical edition of the Acts (that appeared in 1984) showed that, even though the
synod must have conducted its business in Latin, and even though these Acts present the Greek text as a
translation of the Latin, the reverse is the case: the Greek is the original, and the Latin (save in the case of
a few inserted documents) is the translation.
What did this mean for the procedure with which the synod
conducted its business? And what does this mean for the relation between the synodal proceedings and the
Acts? The answers to these questions are far from obvious, and scholars are not in agreement. (“Preface” in
The Acts of the Lateran Synod of 649, 2016, p. viii)

[156] We believe in Father and Son and Holy Spirit, a consubstantial trinity, one Godhead or nature and essence and power and authority in three hypostases or persons. We acknowledge the particularity of each hypostasis, unity in trinity and trinity in unity, a unity in respect of the principle of the essence or Godhead, and a trinity in respect of the hypostases or persons. For neither in holding the oneness in essence do we abandon the difference of the persons, nor in believing in a trinity of persons do we reject the one Godhead. There is one God the Father, one God the Son, and one God the Holy Spirit; the three are one God in the sameness and immutability of the Godhead, for the difference of the persons does not introduce a division of Godhead or essence. Therefore we uphold one Godhead, while preserving the particularities without fusion and not merging the three into one person with three names, like Sabellius; nor do we divide the one Godhead into three essences, or separate the Son or the Holy Spirit from the essence of the Father, in accordance with the madness of Arius, "for the Godhead is one in three," as the great theologian Gregory says, "and the three are one – those in whom is the Godhead, or (to speak more truly) who are the Godhead."

[Gregorius Naz., Or. 39.11; Migne Graeca, PG 36.345] (Riedinger, Acta conciliorum oecumenicorum. Concilium Lateranense a. 649 celebratum, 2013, p. 156)


Greek: [156] Πιστεύομεν εἰς πατέρα καὶ υἱὸν ἅγιον πνεῦμα, τριάδα ὁμοούσιον, μίαν θεότητα
ἤτοι φύσιν καὶ οὐσίαν καὶ δύναμιν καὶ ἐξουσίαν ἐν τρισὶν ὑποστάσεσιν ἤγουν προσώποις,
γνωρίζοντες ἑκάστης ὑποστάσεως τὴν ἰδιότητα, μονάδα ἐν τριάδι καὶ τριάδα ἐν μονάδι, μονάδα
μὲν κατὰ τὸν τῆς οὐσίας ἤτοι θεότητος λόγον, τριάδα δὲ κατὰ τὰς ὑποστάσεις ἤτοι πρόσωπα.
οὔτε γὰρ τὸ ἓν κατὰ τὴν οὐσίαν φρονοῦντες τῆς τῶν προσώπων διαφορᾶς ἐξιστάμεθα, οὔτε
τριάδα προσώπων πιστεύοντες τὴν μίαν ἀθετοῦμεν θεότητα. εἷς θεὸς ὁ πατὴρ, εἷς θεὸς ὁ
υἱός, εἷς θεὸς τὸ πνεῦμα τὸ ἅγιον, εἶς τὰ τρία θεὸς τῷ ταυτῷ καὶ ἀπαραλλάκτῳ τῆς

θεότητος. ἡ γὰρ τῶν προσώπων διαφορὰ θεότητος ἢ οὐσίας οὐκ εἰσάγει διαίρεσιν. μίαν τοίνυν
πρεσβεύομεν θεότητα, τὰς ἰδιότητας ἀσυγχυτους θυλάττοντες καὶ οὐκ εἰς ἓν πρόσωπον
τριώνυμον συναλείφοντες τὰ τρία κατὰ Σαβέλλιον, οὐδὲ εἰς τρεῖς οὐσίας τὴν μίαν θεότητα
διαιροῦντες ἢ ἀλλοτριοῦντες τῆς τοῦ πατρὸς οὐσίας τὸν υἱὸν ἢ τὸ πνεῦμα τὸ ἅγιον κατὰ τὴν
Ἀρείου μανίαν. "ἓν γὰρ ἐν τρισὶν ἡ θεότης ", ὥς φησιν ὁ μέγας ἐν θεολογίᾳ Γρηγόριος, "καὶ τὰ
τρία ἕν, τὰ ἐν οἶς ἡ θεότης, ἢ τόγε ἀληθέστερον εἰπεῖν, ἃ ἡ θεότης "
.[Gregorius Naz., Or. 39.11; Migne Graeca, PG 36.345] (The Acts of the Lateran Synod of 649, 2016, p. 226-227)
 
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